University of Texas Rio Grande Valley ScholarWorks @ UTRGV UTB/UTPA Electronic Theses and Dissertations Legacy Institution Collections 11-2013 The status of women and the Arab Spring Karen Pimentel The University of Texas Rio Grande Valley Follow this and additional works at: https://scholarworks.utrgv.edu/leg_etd Part of the Arabic Studies Commons, and the Islamic Studies Commons Recommended Citation Pimentel, Karen, "The status of women and the Arab Spring" (2013). UTB/UTPA Electronic Theses and Dissertations. 51. https://scholarworks.utrgv.edu/leg_etd/51 This Thesis is brought to you for free and open access by the Legacy Institution Collections at ScholarWorks @ UTRGV. It has been accepted for inclusion in UTB/UTPA Electronic Theses and Dissertations by an authorized administrator of ScholarWorks @ UTRGV. For more information, please contact [email protected], [email protected]. THE STATUS OF WOMEN AND THE ARAB SPRING A THESIS PRESENTED TO THE GRADUATE FACULTY OF THE COLLEGE OF LIBERAL ARTS THE UNIVERSITY OF TEXAS AT BROWNSVILLE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF ARTS IN INTERDISCIPLINARY STUDIES WITH CONCENTRATION IN SOCIOLOGY BY KAREN PIMENTEL NOVEMBER 2013 THE UNIVERSITY OF TEXAS AT BROWNSVILLE The Status of Women and the Arab Spring By: Karen Pimentel Faculty Advisor: Luis Rodriguez-Abad, Ph.D. Professor of Sociology Behavioral Sciences Department Abstract: The social movement known as the Arab Spring brings together various groups, including educated women, demanding the overthrow of decades-old dictatorial regimes. It begins in Tunisia and then extends to neighboring Arab- speaking countries of North Africa, Egypt and Libya. Similar social, cultural, and economic conditions are conducive to the unfolding of a single social movement across national borders. After the successful overthrow of dictatorships, groups that collaborated in it, clash against each other. Despite the fact that the movement was initiated by middle-class youth advocating a Western-style model of democracy, Muslims succeed in gaining control of ―democratic,‖ majority-rule governments in Egypt and Tunisia. Military force is needed to put down the rise of militant Islam. The goals, including women‘s rights, advocated by secular- modernistic-democratic sectors of the population are not attained and Islam surges with renewed vigor in a continued but muted post Arab Spring period of unrest. ii TABLE OF CONTENTS Chapter Page I. Introduction 1 II. The Arab Spring Movement: Literature 7 Review III. Social Movements Theory: 13 1. Social Movement Theory 15 2. Collective Behavior Theory 16 IV. Methodology 21 V. Basic Theoretical Propositions 25 VI. Historical Islam and Arab Culture 30 1. Birth of Islam 31 2. Five pillars of Islam/ Sharia law 31 3. High Culture in the Middle Ages 33 4. The Crusades 34 5. Centuries of Conflict with the West 35 6. Terrorism 40 VII. Democracy and Islam 42 VIII. The Status of Women in Traditional Islam 45 1. Feminism 51 IX. Society and Culture on the eve of the 57 Arab Spring X. The Arab Spring 65 1. Value Oriented Movement 66 2. Norm Oriented Movement 79 3. Tunisia‘s Norm-Oriented 84 Movement 4. Egypt‘s Norm-Oriented Movement 87 5. Libya‘s Norm-Oriented Movement 90 XI. Outcomes 94 XII. Women‘s Current Status 103 1. Tables 1.1 109-110 XIII. Basic Theoretical Propositions: Evaluation 116 XIV. A Critique of Smelser‘s Theory of Collective Behavior 122 XV. Conclusion 126 XVI. Appendix A 134 XVII. Appendix B 136 iii XVIII. Appendix C 144 XIX. References 151 iv I. INTRODUCTION The social movement called the Arab Spring comes at a time of broader and more intense contact among nations and cultures. Traditional patterns of life are upset by the penetration of foreign cultures that maintain and advocate values of personal utility in a marketplace that offers an ever greater supply of material and cultural products for consumption. The West and, particularly, the United States, have opened wide doors of long-standing cultural isolation. Western culture, including values of democracy and freedom, education and personal development, high standards of material enjoyment, pleasures to be found in life along with styles of being and behavior, has raised the expectations of people everywhere on the planet. The Arab and Islamic world is faced with challenges that generate admiration and contempt. Women in the Middle East, particularly, find themselves at a crossroads of intense social and personal conflict. This thesis will examine the Arab Spring on the groundwork of previous generations, not as a unique event that appears in our present, but as the culmination of a process lasting more than a thousand years of human history. For many years the Middle East has been a region of intense economic, social and political unrest. A period of social and political upheaval that began in Tunisia on December 17, 2010, quickly spread to neighboring countries of North Africa and then on to other countries of the larger Middle East, including Jordan, Yemen, the United Arab Emirates and Syria. In the latter the popular revolt has become a full-blown civil war with much broader international implications. At the time of this writing, the movement seems to have extended to Turkey, a majority Muslim country that straddles the geographic separation between Europe and Asia, usually considered democratic and stable. This movement, initially called ―Arab Spring,‖ appears to be the result of repressed social anxieties felt by large sectors of the region‘s population that found the opportunity to be expressed in mass demonstrations of unprecedented force that challenged the legitimacy of long-standing dictatorial regimes. Mass protests have raised the hope of advancement in human rights, particularly those of women. Perhaps the most visible obstacles to change in the Middle East lie in religious traditions and long-standing practices of authoritarian rule. Authoritarian rule is characterized by the concentration of state power in the hands of a leader and a small group of associates not elected by the people. A semblance of democracy is maintained by periodic elections in which the outcome is assured through manipulation and fraud. Authoritarian rule is often exercised by a dictator who may have charismatic qualities and rules with the support of the military. This thesis is a study of the Arab Spring Movement as a contemporary historical event utilizing sociological theory as a guide. By tracing the movement since its inception for a period of three years, from country to country—Tunisia, Egypt and Libya—this thesis seeks to make a contribution to such sociological theory. This is further validated by the fact that this study focuses on the participation of women in a process of such vast implications. Studies of women‘s liberation movements have been generally confined to the attainment of reforms within Western nation- states. Here I am focusing on a social phenomenon of cross-national and cross-cultural reach which may have implications for change in the basic structure of Middle Eastern societies. In other words, the women‘s 2 movement in dominant Muslim societies has intimations of truly revolutionary change in the basic social structure of the region. As a theoretical guide to explain the sociology of the Arab Spring I have chosen Neil Smelser‘s general framework of analysis for social movements and collective behavior (Smelser, 1962). A full discussion of it will precede my analysis of the events that began in Tunis on December 17, 2010. Looking at the world as a whole it appears that a majority of states, poor and rich, first and third world, urban and rural, have advanced toward some form of democracy, except the Arab states (Diamond, 2003). Some journalists have dubbed the Arab Spring as the fourth wave of democratization (Elhusseini, 2013). Democratization is the transition to a more socially representative order sometimes following civil revolt, a revolution, or imposition by foreign intervention. This process is influenced by social, political, economic and historical factors. Democracy is a political system that promotes active civil participation, protects human rights, replaces governments by free and fair elections, and promotes individual autonomy, civil liberties and the rule of law (Stanford.edu; Rummels, 2002). Democratization in the Middle East offers a distinct difficulty as Islam is the cultural foundation of the region. Islam‘s basic tenet is the submission to God, and in most Muslim states this submission appears to be transferred to rulers—religious or not-- who may lead autocratic regimes. Liberal rights such as dissent, carry with them the intimation of apostasy, as they may question the obedience to rulers assumed to represent Islamic traditions of explicit or implicit divinely sanctioned authority. 3 For centuries the condition of women in Middle Eastern Islamic societies has been characterized by a lack of individual autonomy. Ideally, individual autonomy within Western democracies is understood as the right of a person to be independent, to live life according to reasons of one's own and not constrained by external forces other than nation-state secular rules, to enjoy the freedom to express oneself, and not to be someone else‘s property. All this limited by the framework of laws that guarantee the same rights and privileges, without distinction, to all members of society. The foundation of such democracy is secular philosophy and not religious dogma. Within Christianity, by and large, the separation of church and state is deemed to be a fundamental principle of civil society. On the other hand, political rights within conservative Islam are thought to be divinely granted and, as such, unchangeable. This has led to a culture of persistent discrimination and inequality towards women. There is as yet a lack of scholarly analysis about the condition of women following the overthrow of dictatorships in Tunisia, Egypt, and Libya.